Galatians 6:14

6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which ¹  the world has been crucified to me, and I to the world.

Isaiah 65:17

65:17 For look, I am ready to create

new heavens and a new earth! ² 

The former ones ³  will not be remembered;

no one will think about them anymore. ⁴ 

John 12:31

12:31 Now is the judgment of this world; now the ruler of this world ⁵  will be driven out. ⁶ 

John 14:30

14:30 I will not speak with you much longer, ⁷  for the ruler of this world is coming. ⁸  He has no power over me, ⁹ 

John 15:18-19

The World’s Hatred

15:18 “If the world hates you, be aware ¹⁰  that it hated me first. ¹¹  15:19 If you belonged to the world, ¹²  the world would love you as its own. ¹³  However, because you do not belong to the world, ¹⁴  but I chose you out of the world, for this reason ¹⁵  the world hates you. ¹⁶ 

John 17:14-15

17:14 I have given them your word, ¹⁷  and the world has hated them, because they do not belong to the world, ¹⁸  just as I do not belong to the world. ¹⁹  17:15 I am not asking you to take them out of the world, but that you keep them safe ²⁰  from the evil one. ²¹ 

Romans 12:2

12:2 Do not be conformed ²²  to this present world, ²³  but be transformed by the renewing of your mind, so that you may test and approve ²⁴  what is the will of God – what is good and well-pleasing and perfect.

Romans 12:2

12:2 Do not be conformed ²⁵  to this present world, ²⁶  but be transformed by the renewing of your mind, so that you may test and approve ²⁷  what is the will of God – what is good and well-pleasing and perfect.

Colossians 4:4

4:4 Pray that I may make it known as I should. ²⁸ 

Ephesians 2:2

2:2 in which ²⁹  you formerly lived ³⁰  according to this world’s present path, ³¹  according to the ruler of the kingdom ³²  of the air, the ruler of ³³  the spirit ³⁴  that is now energizing ³⁵  the sons of disobedience, ³⁶ 

Ephesians 6:12

6:12 For our struggle ³⁷  is not against flesh and blood, ³⁸  but against the rulers, against the powers, against the world rulers of this darkness, ³⁹  against the spiritual forces ⁴⁰  of evil in the heavens. ⁴¹ 

Hebrews 2:5

Exposition of Psalm 8: Jesus and the Destiny of Humanity

2:5 For he did not put the world to come, ⁴²  about which we are speaking, ⁴³  under the control of angels.

Hebrews 6:5

6:5 tasted the good word of God and the miracles of the coming age,

James 4:4

4:4 Adulterers, do you not know that friendship with the world means hostility toward God? ⁴⁴  So whoever decides to be the world’s friend makes himself God’s enemy.

James 4:1

Passions and Pride

4:1 Where do the conflicts and where ⁴⁵  do the quarrels among you come from? Is it not from this, ⁴⁶  from your passions that battle inside you? ⁴⁷ 

James 2:15-17

2:15 If a brother or sister ⁴⁸  is poorly clothed and lacks daily food, 2:16 and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, ⁴⁹  what good is it? 2:17 So also faith, if it does not have works, is dead being by itself.

James 5:4-5

5:4 Look, the pay you have held back from the workers who mowed your fields cries out against you, and the cries of the reapers have reached the ears of the Lord of hosts. 5:5 You have lived indulgently and luxuriously on the earth. You have fattened your hearts in a day of slaughter. ⁵⁰ 

James 5:19

5:19 My brothers and sisters, ⁵¹  if anyone among you wanders from the truth and someone turns him back,

James 5:1

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ⁵²  over the miseries that are coming on you.

James 5:20

5:20 he should know that the one who turns a sinner back from his wandering path ⁵³  will save that person’s ⁵⁴  soul from death and will cover a multitude of sins.

Revelation 5:9

5:9 They were singing a new song: ⁵⁵ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ⁵⁶ 

and at the cost of your own blood ⁵⁷  you have purchased ⁵⁸  for God

persons ⁵⁹  from every tribe, language, ⁶⁰  people, and nation.

Revelation 7:9

7:9 After these things I looked, and here was ⁶¹  an enormous crowd that no one could count, made up of persons from every nation, tribe, ⁶²  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands.

[6:14]  ¹ tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.

[65:17]  ² sn This hyperbolic statement likens the coming transformation of Jerusalem (see vv. 18-19) to a new creation of the cosmos.

[65:17]  ³ tn Or perhaps, “the former things” (so ASV, NASB, NIV, NRSV); TEV “The events of the past.”

[65:17]  ⁴ tn Heb “and they will not come up on the mind.”

[12:31]  ⁵ sn The ruler of this world is a reference to Satan.

[12:31]  ⁶ tn Or “will be thrown out.” This translation regards the future passive ἐκβληθήσεται (ekblhqhsetai) as referring to an event future to the time of speaking.

[14:30]  ⁷ tn Grk “I will no longer speak many things with you.”

[14:30]  ⁸ sn The ruler of this world is a reference to Satan.

[14:30]  ⁹ tn Grk “in me he has nothing.”

[15:18]  ¹⁰ tn Grk “know.”

[15:18]  ¹¹ tn Grk “it hated me before you.”

[15:19]  ¹² tn Grk “if you were of the world.”

[15:19]  ¹³ tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ¹⁴ tn Grk “because you are not of the world.”

[15:19]  ¹⁵ tn Or “world, therefore.”

[15:19]  ¹⁶ sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.

[17:14]  ¹⁷ tn Or “your message.”

[17:14]  ¹⁸ tn Grk “because they are not of the world.”

[17:14]  ¹⁹ tn Grk “just as I am not of the world.”

[17:15]  ²⁰ tn Or “that you protect them”; Grk “that you keep them.”

[17:15]  ²¹ tn The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ (tou ponhrou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponhron), “that which is evil,” or the masculine ὁ πονηρός (Jo ponhro"), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14, 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.

[12:2]  ²² tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ²³ tn Grk “to this age.”

[12:2]  ²⁴ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[12:2]  ²⁵ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ²⁶ tn Grk “to this age.”

[12:2]  ²⁷ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[4:4]  ²⁸ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[2:2]  ²⁹ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ³⁰ tn Grk “walked.”

[2:2]  ³¹ tn Or possibly “Aeon.”

[2:2]  ³² tn Grk “domain, [place of] authority.”

[2:2]  ³³ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ³⁴ sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2]  ³⁵ tn Grk “working in.”

[2:2]  ³⁶ sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.

[6:12]  ³⁷ tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

[6:12]  ³⁸ tn Grk “blood and flesh.”

[6:12]  ³⁹ tn BDAG 561 s.v. κοσμοκράτωρ suggests “the rulers of this sinful world” as a gloss.

[6:12]  ⁴⁰ tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.

[6:12]  ⁴¹ sn The phrase spiritual forces of evil in the heavens serves to emphasize the nature of the forces which oppose believers as well as to indicate the locality from which they originate.

[2:5]  ⁴² sn The phrase the world to come means “the coming inhabited earth,” using the Greek term which describes the world of people and their civilizations.

[2:5]  ⁴³ sn See the previous reference to the world in Heb 1:6.

[4:4]  ⁴⁴ tn Grk “is hostility toward God.”

[4:1]  ⁴⁵ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ⁴⁶ tn Grk “from here.”

[4:1]  ⁴⁷ tn Grk “in your members [i.e., parts of the body].”

[2:15]  ⁴⁸ tn It is important to note that the words ἀδελφός (adelfos) and ἀδελφή (adelfh) both occur in the Greek text at this point, confirming that the author intended to refer to both men and women. See the note on “someone” in 2:2.

[2:16]  ⁴⁹ tn Grk “what is necessary for the body.”

[5:5]  ⁵⁰ sn James’ point seems to be that instead of seeking deliverance from condemnation, they have defied God’s law (fattened your hearts) and made themselves more likely objects of his judgment (in a day of slaughter).

[5:19]  ⁵¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:1]  ⁵² tn Or “wail”; Grk “crying aloud.”

[5:20]  ⁵³ tn Grk “from the error of his way” (using the same root as the verb “to wander, to err” in the first part of the verse).

[5:20]  ⁵⁴ tn Grk “his soul”; the referent (the sinner mentioned at the beginning of the verse) has been specified in the translation for clarity.

[5:9]  ⁵⁵ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ⁵⁶ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ⁵⁷ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ⁵⁸ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ⁵⁹ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ⁶⁰ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:9]  ⁶¹ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ⁶² tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.